BT 921 

,08 
1904a 

Copy 1 



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3faffersoII Lecture* on SmmortaUtp* 



I M MORTALITY AND THE NEW THEODICY. By 
George A. Gordon, D. D. i6mo, $1.00. 1896. 

HUMAN IMMORTALITY. Two supposed Objections 
to the Doctrine. By Professor William James. 

i6mo, $1.00. 1897. 

DIONYSOS AND IMMORTALITY: The Greek Faith 
in Immortality as affected by the rise of Individualism. 
By President Benjamin Ide Wheeler. i6mo, $1.00. 
1898. 

THE CONCEPTION OF IMMORTALITY. By Pro- 
fessor Josiah Royce. i6mo, $1.00. 1899. 

LIFE EVERLASTING. By John Fiske, LL.D. i6mo, 
$1.00, net. Postage, 7 cents. 1900. 

SCIENCE AND IMMORTALITY. By William Osler, 
M. D., LL.D. i6mo, 85 cents, net. Postage extra. 
1904. 

HOUGHTON, MIFFLIN & COMPANY, 
Boston and New York. 



SCIENCE AND IMMORTALITY 



W$t 3f|ngersoU ILecture, 1904 



SCIENCE 
AND IMMORTALITY 

BY 

bcLr*t S;) 

lp WILLIAM OSLER, M. D., F. R. S. 

PROFESSOR OF MEDICINE, JOHNS HOPKINS UNIVERSITY 




BOSTON AND NEW YORK 
HOUGHTON, MIFFLIN AND COMPANY 

(Cfte ftftiergibe presg, Camferi&ge 
1904 



,0% 



COPYRIGHT 1904 BY WILLIAM OSLER 
ALL RIGHTS RESERVED 



Published October, igo4 



GIFT 

MAURICE DU PONT LEE 
FEB. 6, 1946 

Property of the 
Library of Congress 




THE INGERSOLL LECTURESHIP 



Extract from the will of Miss Caroline Haskell Ingersoll, 
who died in Keene, County of Cheshire, New 
Hampshire, Jan. 2b, i8gj. 

First. In carrying out the wishes of my late 
beloved father, George Goldthwait Ingersoll, as 
declared by him in his last will and testament, I 
give and bequeath to Harvard University in Cam- 
bridge, Mass., where my late father was graduated, 
and which he always held in love and honor, the 
sum of Five thousand dollars ($5,000) as a fund for 
the establishment of a Lectureship on a plan some- 
what similar to that of the Dudleian lecture, that is 
— one lecture to be delivered each year, on any con- 
venient day between the last day of May and the 
first day of December, on this subject, "the Im- 
mortality of Man," said lecture not to form a part 
of the usual college course, nor to be delivered by 
any Professor or Tutor as part of his usual routine 
of instruction, though any such Professor or Tutor 
may be appointed to such service. The choice of 
said lecturer is not to be limited to any one religious 
denomination, nor to any one profession, but may 
be that of either clergyman or layman, the appoint- 
ment to take place at least six months before the 
delivery of said lecture. The above sum to be 
safely invested and three fourths of the annual in- 
terest thereof to be paid to the lecturer for his 
services and the remaining fourth to be expended 
in the publishment and gratuitous distribution of 
the lecture, a copy of which is always to be fur- 
nished by the lecturer for such purpose. The same 
lecture to be named and known as "the Ingersoll 
lecture on the Immortality of Man." 



CONTENTS 

CHAP. PAGB 

I. Introduction 3 

II. The Laodiceans 9 

III. The Gallionians 21 

IV. The Teresians 34 



Cebes answered : " I agree, Socrates, in the 
greater part of what you say. But in what con- 
cerns the soul men are apt to be incredulous." 
Phcedo, Plato, Jowetfs Translation, 
3d ed. II. 209. 

" But surely it requires a great deal of argu- 
ment and many proofs to show that when a man 
is dead his soul yet exists, and has any force or 
intelligence." Ibid. 

Strange, is it not ? that of the myriads who 
Before us pass'd the door of Darkness through 
Not one returns to tell us of the Road, 
Which to discover we must travel too." 

Rubdiydt of Omar Khayyam. 

" Plant one eye of faith in the eye of the 
soul and itt will utterlie darken with its heavenly 
brightness the eye of sense and reason, as the 
sunne the lesser starres." 
Diary of the Rev. jFohn Ward, of Stratford- 
upon-Avon, 1648 to 1679, London, 1839. 

" Gone for ever ! Ever ? No — for since our 

dying race began, 
Ever, ever, and for ever was the leading light 

of man." Tennyson. 



SCIENCE AND IMMORTALITY 



I 



INTRODUCTION 

N all ages no problem has so stretched 
to aching the pia mater of the 
thoughtful man as that put in such 
simple words by Job : " If a man die, shall 
he live again ? " Appreciating the fact that 
a question of such eternal significance pre- 
sents special aspects at special periods, Miss 
Caroline Haskell Ingersoll founded this lec- 
tureship in memory of her father, George 
Goldthwait Ingersoll, of the class of 1805. 
Knowing that the days were evil and the 
generation perverse, and imitating, perhaps, 
the satiric touch in Dean Swift's famous 
legacy, 1 she made this community the re- 
cipient of her bounty. 

To attempt to say anything on immortality 
seems presumptuous, — a subject on which 




4 Science and Immortality 

everything possible has been said before,, 
and so well said, not only by the master 
minds of the race, but by the many far wiser 
than I, who have spoken from this place. But 
having declined the honor once, and hav- 
ing learned from President Eliot that others 
of my profession had also declined, when a 
second invitation came it seemed ungracious, 
even cowardly, not to accept, though at the 
present moment, before so distinguished an 
audience, I cannot but envy the discretion 
of my friends, and with such a task ahead 
I feel as Childe Roland must have felt be- 
fore the Dark Tower. 

One of my colleagues, hearing that I was 
to give this lecture, said to me, " What do 
you know about immortality ? You will say 
a few pleasant things, and quote the 'Religio 
Medici/ but there will be nothing certain." 
In truth, with his wonted felicity, my life- 
long mentor, Sir Thomas Browne, has put 
the problem very well when he said, "A 
dialogue between two infants in the womb 
concerning the state of this world might 



Introduction 5 

handsomely illustrate our ignorance of the 
next, whereof, methinks, we yet discourse 
in Plato's denne — the cave of "transitive 
shadows — and are but embryon philoso- 
phers." Than the physician, no one has a 
better opportunity to study the attitude of 
mind of his fellow-men on the problem. 
Others, perhaps, get nearer to John taking 
no thought for the morrow, as he disports Autocrat 
himself in the pride of life ; but who gets so j^V*^ 
near to the real John as known to his Maker, Table 
to John in sickness and in sorrow and sore 
perplexed as to the future? The physician's 
work lies on the confines of the shadow-land, 
and it might be expected that, if to any, to 
him would come glimpses that might make 
us less forlorn when in the bitterness of loss 
we cry, — 

Ah Christ ! that it were possible Tennyson, 
For one short hour to see Maud 
The souls we loved, that they might tell us 
What and where they be ! 

Neither a philosopher nor the son of a 
philosopher, I miss the lofty vantage-ground 



6 Science and Immortality 

of a prolonged training in things of the 
spirit enjoyed by my predecessors in this 
lectureship ; but to approach the problem 
from the standpoint of a man, part at least 
of whose training has been in the habit and 
Ethics faculty of observation, as Aristotle defines 
science, and whose philosophy of life is as 
frankly pragmatic as that of the shepherd 
in "As You Like It," 2 may help to keep 
a discussion of the incomprehensible within 
the limits of the intelligence of a popular 
audience. 

Within the lifetime of some of us, Sci- 
ence — physical, chemical, and biological — 
has changed the aspect of the world, changed 
it more effectively and more permanently 
than all the efforts of man in all preceding 
generations. Living in it, we cannot fully 
appreciate the transformation, and we are 
too close to the events to realize their tre- 
mendous significance. The control of physi- 
cal energies, the biological revolution and 
the good start which has been made in a war- 
fare against disease, were the three great 



Introduction 7 

achievements of the nineteenth century, 
each one of which has had a profound and 
far-reaching influence on almost every rela- 
tionship in the life of man. And, not know- 
ing what a day may bring forth, we have en- 
tered upon another century in an attitude of 
tremulous expectation, and with a feeling 
of confidence that the cooperation of many 
laborers in many fields will yield a still 
richer harvest. It may be asked at the out- 
set whether the subject be one with which 
science has anything to do, except on the 
broad principle of the famous maxim of 
Terence, " Homo sum ; humani nihil a 
me alienum puto." Goethe remarked that 
" mankind is always advancing ; man always 
remains the same ; science deals with man- 
kind," and it may be of interest to inquire 
whether in regard to a belief in a future 
life, mankind's conquest of nature has made 
the individual more or less hopeful of a life 
beyond the grave. 

A scientific observer, freeing his mind, 
as far as possible, from the bonds of educa- 



5 Science and Immortality 

tion and environment, so as to make an 
impartial study of the problem, would be 
helped at the outset by the old triple classi- 
fication, which fits our modern conditions 
just as it has those of all ages ; and I shall 
make it serve as a framework for this lec- 
ture. While accepting a belief in immortal- 
ity and accepting the phases and forms of 
the prevailing religion, an immense majority 
live practically uninfluenced by it, except in 
so far as it ministers to a wholesale disso- 
nance between the inner and the outer life, 
and diffuses an atmosphere of general in- 
sincerity. A second group, larger, perhaps, 
to-day than ever before in history, put the 
supernatural altogether out of man's life, 
and regard the hereafter as only one of the 
many inventions he has sought out for him- 
self. A third group, ever small and select, 
lay hold with the anchor of faith upon eter- 
nal life as the controlling influence in this 
one. 



II 




THE LAODICEANS 

^HE desire for immortality seems 
never to have had a very strong 
hold upon mankind, and the belief 
is less widely held than is usually stated, but 
on this part of the question time will not per- 
mit me to do more than to make, in passing, 
a remark or two. Even to our masters, the 
Greeks, the future life was a shadowy ex- 
istence. "Whether they really partake of 
any good or evil ? " asks Aristotle of the Ethics 
dead. Who does not sympathize with the 
lament of Achilles, stalking among the Odyssey, 
shades and envying the lowliest swain on 00 X1, 
earth ? " It harrows us with fear and won- 
der," as Jowett says, speaking of Buddhism, 
" to learn that this vast system, numerically 
the most universal or catholic of all reli- 



io Science and Immortality 

gions, and in many of its leading features 
most like Christianity, is based, not on the 
hope of eternal life, but of complete anni- 
hilation." 3 And the educated Chinaman 
looks for no personal immortality, but "the 
generations past and the generations to 
come form with those that are alive one 
single whole ; all live eternally, though it is 
only some that happen at any moment to 
live upon earth." 4 

Practical indifference is the modern atti- 
tude of mind ; we are Laodiceans, — nei- 
ther hot nor cold, but lukewarm, as a very- 
superficial observation will make plain. The 
natural man has only two primal passions, 
to get and to beget, — to get the means of 
sustenance (and to-day a little more) and 
to beget his kind. Satisfy these, and he 
looks neither before nor after, but goeth 
forth to his work and to his labor until the 
evening, and returning, sleeps in Elysium 
without a thought of whence or whither. 
At one end of the scale the gay and giddy 
Cyrenaic rout — the society set of the mod- 



The Laodiceans u 

ern world, which repeats with wearisome 
monotony the same old vices and the same 
old follies — cares not a fig for the life to 
come. Let us eat and drink; let us enjoy 
every hour saved from that eternal silence. 
" There be delights, there be recreations and 
jolly pastimes that will fetch the day about Milton, 
from sun to sun, and rock the tedious year f™** 1 
as in a delightful dream." 5 Even our more 
sober friends, as we see them day by day, in- 
terested in stocks and strikes, in base-ball 
and "bridge," arrange their view of this 
world entirely regardless of what may be 
beyond the flaming barriers — flammantia 
mcenia mundi. Where, among the educated 
and refined, much less among the masses, do 
we find any ardent desire for a future life ? 
It is not a subject of drawing-room conversa- 
tion, and the man whose habit it is to button- 
hole his acquaintances and inquire earnestly 
after their souls, is shunned like the Ancient 
Mariner. Among the clergy it is not thought 
polite to refer to so delicate a topic except 
officially from the pulpit. Most ominous of 



12 Science and Immortality 

all, as indicating the utter absence of inter- 
est on the part of the public, is the silence 
of the press, in the columns of which are 
Galatians. manifest daily the works of the flesh. Any 
v ' I9 ~ 21 ' active demand for a presentation of the 
spiritual and of the unseen would require 
that they should sow to the spirit and bring 
forth the fruits of the spirit. On special oc- 
casions only, in sickness and in sorrow, or 
in the presence of some great catastrophe, 
do disturbing thoughts arise : "Whence are 
sheiiey, we, and why are we ? Of what scene the 
Adonais actors or S p ec tators ? " and man's heart 
grows cold at the thought that he must die, 
and that upon him, too, the worms shall feed 
sweetly. Few among the religious can re- 
proach themselves, as did Donne, with an 
over-earnest desire for the next life, and 
those few have the same cause as had the 
Divine Dean — a burden of earthly cares 
too grievous to be borne. The lip-sigh of 
discontent, when in full health, at a too 
Psalms* prolonged stay in Kedar's tents changes 
cxx,4< quickly, in sickness, to the strong cry of 



The Laodiceans 13 

Hezekiah as he drew near to the gates of Isaiah, 
the grave. And the eventide of life is not xxxvm ' 
always hopeful; on the contrary," the older 
we grow, the less fixed, very often, is the 
belief in a future life. Waller's bi-mundane 
prospect 6 is rarely seen to-day. As Howells 
tells us of Lowell, 7 " His hold upon a belief 
in a life after death weakened with his years." 
Like Oliver Wendell Holmes, "We may 
love the mystical and talk much of the 
shadows, but when it comes to going out 
among them and laying hold of them with 
the hand of faith, we are not of the excur- 
sion." 8 

If among individuals we find little but 
indifference to this great question, what 
shall we say to the national and public sen- 
timent ? Immortality, and all that it may 
mean, is a dead issue in the great move- 
ments of the world. In the social and polit- 
ical forces what account is taken by prac- 
tical men of any eternal significance in 
life ? Does it ever enter into the consider- 
ation of those controlling the destinies of 



14 Science and Immortality 

their fellow creatures that this life is only a 
preparation for another ? To raise the ques- 
tion is to raise a smile. I am not talking of 
our professions, but of the every-day con- 
dition which only serves to emphasize the 
contrast between the precepts of the gospel 
and the practice of the street. Without a 
peradventure it may be said that a living 
faith in a future existence has not the 
slightest influence in the settlement of the 
grave social and national problems which 
confront the race to-day. 

Then, again, we habitually talk of the 
departed, not as though they had passed 
from death unto life and were in a state of 
conscious joy and felicity, or otherwise, but 
we count them out of our circle with set 
deliberation, and fix between them and us 
a gulf as deep as that which separated 
Dives from Lazarus. That sweet and gra- 
cious feeling of an ever-present immortal- 
ity, so keenly appreciated in the religion 
of Numa, has no meaning for us. The 
dead are no longer immanent, and we have 



The Laodiceans 75 

lost that sense of continuity which the 
Romans expressed so touchingly in their 
private festivals of the Ambarvalia, in Pater, 
which the dead were invoked and remem- ^™ 
bered. Even that golden cord of Catholic 
doctrine, the Communion of the Saints, so 
comforting to the faithful in all ages, is 
worn to a thread in our working-day world. 
Over our fathers immortality brooded like 
the day ; we have consciously thrust it out 
of lives so full and busy that we have no 
time to make an enduring covenant with 
our dead. 

Another reason, perhaps, for popular in- 
difference is the vague mistiness of the 
picture of the future life, the uncertainty 
necessarily pertaining to the things that 
" eye hath not seen, nor ear heard, neither 
have entered into the heart of man to con- 
ceive," the absence of features in the pre- 
sentation which prove attractive, and the 
presence of others most repulsive to the 
Western spirit. What is there in the de- 
scription in the Apocalypse to appeal to the 



1 6 Science and Immortality 

matter-of-fact occidental mind ? The infi- 
nite monotony of the oriental presentation 
repels rather than attracts, and the sober 
aspirations of Socrates are more appreci- 
ated than the ecstasies of St. John. Com- 
menting upon this Jowett says, " And 
yet to beings constituted as we are, the 
monotony of singing psalms would be as 
great an affliction as the pains of hell, 
and might be even pleasantly interrupted 
by them. ,, How little account is taken 
of our changed attitude of mind on these 
questions ! 

Emerson somewhere remarks that the 
cheapness of man is every day's tragedy, 
and the way human life has been cheap- 
ened in our Western civilization illustrates 
practically how far we are from any thought 
of a future existence. Had we any deep 
conviction that the four thousand persons 
who were killed last year on the railways 
of this country, 9 and the nine thousand 
who met with violent deaths, were living 
souls whose status in eternity depended on 



The Laodiceans iy 

their belief at the moment when they were 
sent to their account " unrespited, unpitied, 
unreprieved," — had we, I say, any earnest 
conviction of this, would not the hearts of 
this people be knit together in a fervid up- 
rising such as that which brought destruc- 
tion upon Benjamin, in the matter of a 
certain Levite sojourning on the side of 
Mount Ephraim? Think, too, of the count- Judges, xix. 
less thousands of the Innocents made to 
pass through the fire to the Moloch of 
civic inefficiency ! Of the thousands of 
young men and maidens sacrificed annually 
to that modern Minotaur, typhoid fever! 
We intellectuals, too, bear the brand of 
Cain upon our foreheads, and cull out our 
college holidays with gladiatorial contests, 
which last year cost the lives of thirty-five 
young fellows, and brutally maimed other 
five hundred. 10 Rend the veil of familiarity 
through which we look at this bloody re- 
cord, this wholesale slaughter, and a cold 
chill will strike the marrow of any thought- 
ful man, and he will murmur in shame : — 



Science and Immortality 

Eheu ! cicatricum et sceleris pudet 
Fratrumque. Quid nos dura refugimus 
Aetas ? quid intactum nefasti 
Liquimus ? unde manum juventus 
Metu deorum continuit. 11 

To the scientific student there is much 
of interest in what Milton calls this busi- 
ness of death, which of all human things 
alone is a plain case and admits of no 
Eikono- controversy, and one aspect of it relates 

klastcs 

directly to the problem before us. The 
popular belief that however careless a man 
may be while in health, at least on the 
"low, dark verge of life " he is appalled at 
the prospect of leaving these warm pre- 
cincts to go he knows not where, — this 
popular belief is erroneous. As a rule, man 
dies as he has lived, uninfluenced practi- 
cally by the thought of a future life. Bun- 
yan could not understand the quiet, easy 
nfe and death of Mr. Badman, and took it as an 
M^Bad- incontestible sign of his damnation. The 
man ideal death of Cornelius, so beautifully de- 
Coiioquies scribed by Erasmus, is rarely seen. In 



Horace, 
Carmina,) 
I- 35 



18 



Tlie Laodiceans ig 

our modern life the educated man dies 
usually as did Mr. Denner in Margaret John 
Deland's story — wondering, but uncer- Treacher 
tain, generally unconscious and uncon- 
cerned. 12 I have careful records of about 
five hundred death-beds, studied particu- 
larly with reference to the modes of death 
and the sensations of the dying. The latter 
alone concerns us here. Ninety suffered 
bodily pain or distress of one sort or an- 
other, eleven showed mental apprehension, 
two positive terror, one expressed spiritual 
exaltation, one bitter remorse. The great 
majority gave no sign one way or the other ; 
like their birth, their death was a sleep and 
a forgetting. The Preacher was right: in 
this matter man hath no preeminence over 
the beast, — " as the one dieth so dieth the Ecciesias- 

, tes, iii. 19 

other." ' y 

Take wings of fancy, and ascend with 
Icaromenippus, and sit between him and 
Empedocles on a ledge in the moon, Ludan, 

, r Dialogues 

whence you can get a panoramic view of 
the ant-like life of man on this world. 



20 Science and Immortality 

What will you see ? Busy with domestic 
and personal duties, absorbed in civic and 
commercial pursuits, striving and straining 
for better or worse in state and national 
affairs, wrangling and fighting between 
the dwellers in the neighboring ant-hills, — 
everywhere a scene of restless activity as 
the hungry generations tread each other 
down in their haste to the goal, but no- 
where will you see any evidence of an 
overwhelming, dominant, absorbing passion 
regulating the life of man because he be- 
lieves this world to be only the training- 
ground for another and a better one. And 
this is the most enduring impression a 
scientific observer would obtain from an 
impartial view of the situation to-day. 



Ill 



THE GALLIONIANS 

HE great bulk of the people are 
lukewarm Laodiceans, concerned 
less with the future life than with 
the price of beef or coal. Our scientific stu- 
dent, scanning his fellow men, would soon 
recognize the second group, the Gallionians, 
who deliberately put the matter aside as one 
about which we know nothing and have no 
means of knowing anything. Like Gallio, 
they care for none of these things, and Acts, xvi& 
live wholly uninfluenced by a thought of 
the hereafter. They have either reached 
the intellectual conviction that there is no 
hope in the grave, or the question remains 
open, as it did with Darwin, and the absorb- 
ing interests of other problems and the 
every-day calls of domestic life satisfy the 




22 Science and Immortality 

mind. It was my privilege to know well 
one of the greatest naturalists of this coun- 
try, Joseph Leidy, who reached this stand- 
point, and I have often heard him say that 
the question of a future state had long 
ceased to interest him or to have any influ- 
ence in his life. I think there can be no 
doubt that this attitude of mind is more 
common among naturalists and investigators 
than in men devoted to literature and the 
humanities. 

Science may be said to have at least four 
points of contact with a belief in immortal- 
ity. In the first place, it has caused a pro- 
found change in men's thoughts within the 
past generation. The introduction of a new 
factor has modified the views of man's ori- 
gin, of his place in nature, and, in conse- 
quence, of his destiny. The belief of our 
i Corintki- fathers may be expressed in the fewest pos- 
ans, xv. 22 worc j s . «jr or as i n Adam all die, even 

Donne, S o in Christ shall all be made alive." Man 

Biatkana- 

tos was an angelus sepultus which had — 



The Gallionians 23 

Forsook the courts of everlasting day, Milton, 

And chose with us a darksome house of mortal clay. Hymn 

to the 

Created in the image of God, " sufficient to Nativity 
have stood, though free to fall," he fell, Paradise 
and is an outlaw from his father's house, Lost 
to which he is now privileged to return at 
the price of the Son of God. This is the 
Sunday story from orthodox pulpits, and it 
is what we teach to our children. On the 
other hand, to science man is the one far- 
off event towards which the whole creation 
has moved, the crowning glory of organic 
life, the end-product of a ceaseless evolution 
which has gone on for aeons, since in some 
early pelagian sea life first appeared, whence 
and how science knows not. The week-day 
story tells of man, not a degenerate de- 
scendant of the sons of the gods, but the 
heir of all the ages, with head erect and 
brow serene, confident in himself, confident 
in the future, as he pursues the gradual 
paths of an aspiring change. How pro- 
foundly the problem of man's destiny and 
of his relation to the unseen world has been 



24 Science and Immortality 

affected by science is seen in the current 
literature of the day, which expresses the 
naturally irreconcilable breach between two 
such diametrically opposed views of his ori- 
gin. But this has not been wholly a result 
of the biological revolution through w r hich 
we have passed. The critical study of the 
Bible has weakened the belief in revelation, 
and so indirectly in immortality, and science 
has had a good deal to say about the credi- 
bility of what purports to be a direct revela- 
tion based on miracles. The younger ones 
among you cannot appreciate the mental 
cataclysm of the past forty years. The bat- 
tle of Armageddon has been fought and 
lost, and many of the survivors, as they 
tread the via dolorosa, feel in aching scars 

the bitter change 

Paradise Of fierce extremes, extremes by change more fierce, — 
Lost 

the heavy change from the days when 
faith was diversified with doubt, to the 
present days, when doubt is diversified 
with faith. 



The Gallionians 25 

Secondly, modern psychological science 
dispenses altogether with the soul. The 
old difficulty for which Socrates chided piato, 
Cebes, who feared that — 

the soul 

Which now is mine must reattain 
Immunity from my control, 

And wander round the world again, — Matthew 

Arnold 

this old dread, so hard to charm away, lest 
in the vast and wandering air the homeless 
Animula might lose its identity, that eter- 
nal form would no longer divide eternal 
soul from all beside, — this difficulty sci- 
ence ignores altogether. The association 
of life in all its phases with organization, 
the association of a gradation of intelli- 
gence with increasing complexity of organ- 
ization, the failure of the development of 
intelligence with an arrest in cerebral 
growth in the child, the slow decay of 
mind with changes in the brain, the ab- 
solute dependence of the higher mental 
attributes upon definite structures, the 
instantaneous loss of consciousness when 



26 Science and Immortality 

the blood supply is cut off from the higher 
centres — these facts give pause to the 
scientific student when he tries to think 
of intelligence apart from organization. 13 
Far, very far, from any rational explana- 
tion of thought as a condition of matter, 
why should he consider the, to him, un- 
thinkable proposition of consciousness with- 
out a corresponding material basis ? The 
old position, so beautifully expressed by 
Sir Thomas Browne, "Thus we are men 
and we know not how : there is something 
in us that can be without us and will be 
after us ; though it is strange that it has 
no history what it was before us, nor can- 
not tell how it entered us," — this old Pla- 
tonic and orthodox view has no place 
in science, which ignores completely this 
something that will be after us. The new 
psychologists have ceased to think nobly 
of the soul, and even speak of it as a 
complete superfluity. There is much to 
suggest, and it is a pleasing fancy, that 
outside our consciousness lie fields of psy- 



The Gallionians 2j 

chical activity analogous to the invisible 
yet powerful rays of the spectrum. The 
thousand activities of the bodily machine, 
some of them noisy enough at times, do 
not in health obtrude themselves upon our 
consciousness, and just as there is this 
enormous subconscious field of vegetative 
life, so there may be a vast supra-conscious 
sphere of astral life, the manifestations Henry 
of which are only now and then in evi- More 
dence, — a sphere in which, where all the 
nerve of sense is numb, in unconjectured inMemo- 

,-. , r r i i t i riam, xciii 

bliss or m the abyss of tenfold complicated 
change, the spirit itself may commune with 
others, " Spirit to Spirit, Ghost to Ghost," 
and do diverse wonders of which we are 
told in the volumes of the Society for Psy- 
chical Research, and which make us ex- 
claim with Montaigne, " The spirit of man 
is a great worker of miracles/ ' 

Thirdly, the futile search of science for 
the spirits. It may be questioned whether 
more comfort or sorrow has come to the race 
since man peopled the unseen world with 



28 Science and Immortality 

spirits to bless and demons to damn him. 
On the one hand, what more gracious in 
life than to think of a guardian spirit, at- 
tendant with good influences from the cradle 
to the grave, or that we are surrounded by 
an innumerable company from which we are 
shut off only by this muddy vesture of de- 
cay ? Perhaps they live in the real world, 
and we in the shadow-land ! Who knows ? 
Perhaps the poet is right : — 

I tell you we are fooled by the eye, the ear : 

These organs muffle us from that real world 

Stephen That lies about us ; we are duped by brightness. 

Phillips, The ear ^ the doth make ug deaf and blind 

Herod 

Else should we be aware of all our dead 

Who pass above us, through us, and beneath us. 

If we had to do only with ministering spirits, 
what a benign effect such a belief might 
exercise, indeed has exercised, on the minds 
of men ; but, alas ! there is another side to 
the picture, and there is no blacker chapter 
in our history than that in which is told the 
story of the prince of the power of the air 
and his legions. For weal or for woe, — who 



The Gallionians 2g 

shall say the more potent ? — it is impossible 
to over-estimate the importance of this belief 
in a spirit-world. 

The search of science for the spirits has 
been neither long nor earnest ; nor is it a 
matter of surprise that it has not been 
undertaken earlier by men whose training 
had fitted them for the work. It is no clear, 
vasty deep, but a muddy, Acheronian pool 
in which our modern spirits dwell, with Circe 
as the presiding deity and the Witch of 
En Dor as her high priestess. Commingling 
with the solemn incantations of the devo- 
tees who throng the banks, one can hear 
the mocking laughter of Puck and of Ariel, 
as they play among the sedges and sing the 
monotonous refrain, "What fools these 
mortals be ! " Sadly besmirched and more 
fitted for a sojourn in Ancyra than in 
Athens has been the condition of those Anatomy 
who have returned from the quest, and we ^^fpart 
cannot wonder that scientific men have IL sect 4 
hesitated to stir the pool and risk a touch 
from Circe's wand. All the more honor to 



jo Science and Immortality 

those who have with honest effort striven 
to pierce the veil and explore the mysteries 
which lie behind it. The results are before 
us in the volumes of the Society for Psychi- 
cal Research, and in the remarkable work 
of that earnest soul, F. W. H. Myers. 14 
To enter upon a criticism of this whole 
question would be presumptuous. I have 
not had the special training which gives 
value to a judgment, but for many years I 
have had a practical interest in it, since 
much of my work is among the brothers of 
Sir Galahad, and the sisters of Sir Percival, 
among the dreamers of dreams and the seers 
of visions, whose psychical vagaries often 
transcend the bounds of every-day experi- 
ences. After a careful review of the litera- 
ture, can an impartial observer say that the 
uncertainty has been rendered less uncer- 
tain, the confusion less confounded ? I think 
not. 

Dare I say 
No spirit ever brake the ba::d 
That stays him from the native land 
Where first he waik'd when claspt in clay ? 



The Gallionians 31 

Who dare say so ? But on the other hand, 
who dare affirm that he has a message from 
the spirit-land so legible and so sensible that 
the members of the National Academy of 
Sciences would convene to discuss it in 
special meeting ? 

Fourthly, knowing nothing of an immor- 
tality of the spirit, science has put on an 
immortality of the flesh, and in a remark- 
able triumph of research has learned to 
recognize in every living being at once 
immortal age beside immortal youth. The 
patiently worked out story of the morpho- 
logical continuity of the germ plasm is one 
of the fairy-tales of science. You who listen 
to me to-day feel organized units in a gen- 
eration with clear-cut features of its own, a 
chosen section of the finely woven fringe of 
life built on the coral reef of past genera- 
tions, — and, perhaps, if any, you, citizens 
of no mean city, have a right to feel of some 
importance. The revelations of modern em- 
bryology are a terrible blow to this pride 
of descent. The individual is nothing more 



j?2 Science and Immortality 

than the transient off -shoot of a germ plasm, 
which has an unbroken continuity from 
generation to generation, from age to age. 
This marvelous embryonic substance is 
eternally young, eternally productive, eter- 
nally forming new individuals to grow up 
and to perish, while it remains in the pro- 
geny always youthful, always increasing, 
always the same. " Thousands upon thou- 
sands of generations which have arisen in 
the course of ages were its products, but it 
lives on in the youngest generations with 
the power of giving origin to coming mil- 
lions. The individual organism is transient, 
but its embryonic substance, which produces 
the mortal tissues, preserves itself imper- 
ishable, everlasting, and constant/' 15 This 
astounding revelation not only necessitates 
a readjustment of our ideas on heredity, but 
it gives to human life a new and a not very 
pleasant meaning. It makes us "falter 
where we firmly trod" to feel that man 
comes within the sweep of these profound 
and inviolate biological laws, but it explains 



The Gallionians 33 

why nature — so careless of the single life, 
so careful of the type — is so lavish with 
the human beads, and so haphazard in their 
manufacture, spoiling hundreds, leaving 
many imperfect, snapping them and crack- 
ing them at her will, caring nothing if the 
precious cord on which they are strung — 
the germ plasm — remains unbroken. Sci- 
ence minimizes to the vanishing-point the 
importance of the individual man, and 
claims that the cosmic and biological laws 
which control his destiny are wholly incon- 
sistent with the special-providence view in 
which we were educated, — that beneficent, 
fatherly providence which cares for the 
sparrow and numbers the very hairs of our 
head. 



IV 



THE TERESIANS 16 




^HERE remains for consideration 
the most interesting group of the 
three to the scientific student, re- 
presenting the very opposite pole in life's 
battery, and either attracting or repelling, 
according as he has been negatively or posi- 
tively charged from his cradle. There have 
always been two contending principles in 
human affairs, an old-time antagonism which 
may be traced in mythology and in the the- 
ologies, and which in philosophy is repre- 
sented by idealism and realism, in every-day 
life by the head and the heart. Aristotle 
and Plato, Abelard and St. Bernard, Huxley 
and Newman, represent in different periods 
the champions of the intellect and of the 
emotions. Now on the question of the im- 



The Teresians 35 

mortality of the soul, the only people who 
have ever had perfect satisfaction are the 
idealists, who walk by faith and not by 
sight. "Many are the wand bearers, few 
are the mystics/' said Plato. " Many be 
called, but few are chosen," said Christ. Of 
the hosts that cry Lord ! Lord ! few have 
that earnest expectation of the creature 
which has characterized in every age those 
strong souls laden with fire who have 
kept alive this sentiment of immortality, 
— the little flock of Teresians, who feel 
that to them it is given to know the mys- Matthew, 

xiii 11 

tenes. 

Not always the wise men after the flesh 
(except among the Greeks), more often the 
lowly and obscure, women more often than 
men, these Teresians have ever formed the 
moral leaven of humanity. Narrow, preju- 
diced, often mistaken in worldly ways and 
methods, they alone have preserved in the 
past, and still keep for us to-day, the faith 
that looks through death. Children of 
Light, children of the Spirit, whose ways 



36 Science and Immortality 

are foolishness to the children of this 
world, mystics, idealists, with no strong 
reason for the faith that is in them, yet 
they compel admiration and imitation by 
the character of the life they lead and the 
beneficence of the influence they exert. 
The serene faith of Socrates with the cup 
of hemlock at his lips, the heroic devotion 
of a St. Francis or a St. Teresa, but more 
often for each one of us the beautiful life 
in Memo- of some good woman whose — 

riam, xxxii 

Eyes are homes of faithful prayer, 
Whose loves in higher love endure, 

do more to keep alive among the Laodiceans 
a belief in immortality than all the preach- 
ing in the land. Some of you may recall 
how strongly this is brought out in Cardinal 
Newman's University Sermon, " Personal 
Influence, the Means of Propagating the 
Truth." 1 ? 

Though a little flock, this third group is 
the salt of the earth, so far as preserving 
for us a firm conviction of the existence of 



The Teresians $j 

another and a better world. Not by the 
lips, but by the life, are men influenced 
in their beliefs ; and when reason calls in 
vain and arguments fall on deaf ears, the 
still small voice of a life lived in the full 
faith of another may charm like the lute 
of Orpheus and compel an unwilling assent 
by a strong, indefinable attraction, not to 
be explained in words, outside the laws of 
philosophy, — a something which is not ap- 
parent to the senses, and which is manifest 
only in its effects. In that most character- 
istic Eastern scene before King Darius, in 
the discussion, Which is the strongest thing i Esdras, 
in the world, Zorobabel was right in giv- 1V< 
ing woman the preeminence, since she is 
the incarnation of the emotional, — of that 
element in life which sways like a reed 
the minds of men. 

The remarkable development of the mate- 
rial side of existence may make us feel that 
Reason is King, with science as the prime 
minister, but this is a most short-sighted 
view of the situation. To-day as always 



38 Science and Immortality 

the heart controls, not alone the beliefs, 
but the actions of men, in whose life the 
head counts for little, partly because so few 
are capable of using their faculties, but 
more particularly because we are under the 
dominion of the emotions, and our deeds 
are the outcome of passion and prejudice, 
of sentiment and usage much more than 
of reason. From the standpoint of science, 
representing the head, there is an irrecon- 
cilable hostility to this emotional or cardiac 
side of life's problems, yet as one of the 
most important facts in man's history it 
has to be studied, and has been studied 

William in a singularly lucid way in this Univer- 
sity by one recognized everywhere as a 
master in Israel. Unfortunately, with the 
heart man believeth, not alone unto right- 
eousness, but unto every possible vagary, 
from Apollonius of Tyana to Joseph Smith. 
Where is the touchstone to which a man 

Ethics may bring his emotions to the test, when 
as the great Stagyrite remarks, ordinary 
opinions are not less firmly held by some 



The Teresians 39 

than positive knowledge by others ? In our 
temporizing days man is always seeking 
a safe middle ground between loyalty to 
the intellectual faculty and submission to 
authority in an unreasoning acceptance of 
the things of the spirit. On the question 
of immortality the only enduring enlight- 
enment is through faith. " Only believe/' 
and "he that believeth," — these are the 
commandments with comfort ; not " only 
think," and "he that reasoneth," for these 
are the commandments of science. To 
many the awkwardness of the mental pre- 
dicament would be more keenly felt were 
it not for the subtleness and suppleness of 
our understanding, which is double and Montaigne 
diverse, just as the matters are double and 
diverse. 

Though his philosophy finds nothing to 
support it, at least from the standpoint of 
Terence the scientific student should be 
ready to acknowledge the value of a belief 
in a hereafter as an asset in human life. In 
the presence of so many mysteries which 



40 Science and Immortality 

have been unveiled, in the presence of so 
many yet unsolved, he cannot be dogmatic 
and deny the possibility of a future state ; 
and however distressing such a negative at- 
titude of mind to the Teresian, like Pyrrho, 
he will ask to be left, reserving his judg- 
ment, but still inquiring. He will recognize 
that amid the turbid ebb and flow of human 
misery, a belief in the resurrection of the 
dead and the life of the world to come is 
the rock of safety to which many of the 
noblest of his fellows have clung ; he will 
gratefully accept the incalculable comfort 
of such a belief to those sorrowing for pre- 
cious friends hid in death's dateless night ; 
he will acknowledge with gratitude and 
reverence the service to humanity of the 
great souls who have departed this life in 
a sure and certain hope — but this is all. 
Whether across death's threshold we step 
from life to life, or whether we go whence 
/o&,x. 2i, we shall not return, even to the land of 
darkness, as darkness itself, he cannot tell. 
Nor is this strange. Science is organized 



The Teresians 41 

knowledge, and knowledge is of things we 
see. Now the things that are seen are tem- 
poral ; of the things that are unseen sci- 
ence knows nothing, and has at present no 
means of knowing anything. 

The man of science is in a sad quandary 
to-day. He cannot but feel that the emo- 
tional side to which faith leans makes for 
all that is bright and joyous in life. Fed 
on the dry husks of facts, the human heart 
has a hidden want which science cannot 
supply; as a steady diet it is too strong 
and meaty, and hinders rather than pro- 
motes harmonious mental metabolism. In 
illustration, what a sad confession that 
emotional Dryasdust, Herbert Spencer, has §ra ^ hy 
made when he admits that he preferred 
a third-rate novel to Plato and that he 
could not read Homer! Extremes meet. 
The great idealist would have banished 
poets from his Republic as teachers of 
myths and fables, and had the apostle of 
evolution been dictator of a new Utopia, 
his Index Expurgatorius would have been 



42 Science and Immortality 

still more rigid. To keep his mind sweet 
the modern scientific man should be satu- 
rated with the Bible and Plato, with Homer, 
Shakespeare, and Milton ; to see life through 
their eyes may enable him to strike a bal- 
ance between the rational and the emo- 
tional, which is the most serious difficulty 
of the intellectual life. 

A word in conclusion to the young men 
in the audience. As perplexity of soul will 
be your lot and portion, accept the situation 
with a good grace. The hopes and fears 
which make us men are inseparable, and 
this wine-press of Doubt each one of you 
must tread alone. It is a trouble from 

l 

which no man may deliver his brother or 
make agreement with another for him. Bet- 
ter that your spirit's bark be driven far 
from the shore — far from the trembling 
throng whose sails were never to the tem- 
pest given — than that you should tie it 
up to rot at some lethean wharf. On the 
question before us wide and far your hearts 
will range from those early days when 



Tlie Teresians 43 

matins and evensong, evensong and matins 
sang the larger hope of humanity into your 
young souls. In certain of you the changes 
and chances of the years ahead will reduce 
this to a vague sense of eternal continuity, 
with which, as Walter Pater says, none of 
us wholly part. In a very few it will be be- 
gotten again to the lively hope of the Tere- 
sians ; while a majority will retain the sab- 
batical interest of the Laodicean, as little 
able to appreciate the fervid enthusiasm of 
the one as the cold philosophy of the other. 
Some of you will wander through all phases, 
to come at last, I trust, to the opinion of 
Cicero, who had rather be mistaken with 
Plato than be in the right with those who filn"*"' 
deny altogether the life after death ; and 
this is my own confessio fidei. 

Immortality is a complex problem, dif- 
ficult to talk about, still more difficult to 
write upon with any measure of intelligence 
or consistency. Like Simias, in the Golden 
Dialogue of the great master, a majority of Pkado 
sensible men will feel oppressed by the 



44 Science and Immortality 

greatness of the subject and the feebleness 
of man ; and it is with these feelings I close 
this simple objective statement of some of 
the existing conditions of thought. 



NOTES 



NOTES 



Note i, page 3. 

" He gave the little wealth he had 

To build a house for fools and mad : 
And show'd by one satiric touch 
No nation wanted it so much." 

Verses on the Death of Dr. Swift. 

Note 2, page 6. 

" I am a true labourer; I earn that I eat, get that 
I wear, owe no man hate, envy no man's happi- 
ness, glad of other men's good, content with my 
harm, and the greatest of my pride " (to paraphrase 
Corin's words) is to see my patients get well, and 
my students work. 

Note 3, page 10. 

A friend (J. S. B.), thoroughly conversant with 
Eastern life and thought, sends the following criti- 
cism of this statement : " Jowett's mistake is not his 
own. He merely repeats the usual Western error 



48 Notes 

of thinking — perhaps from the form of the word 
— that Nirvana means annihilation in the sense of 
destruction, whereas in the East they understand 
by it annihilation through growth, in the sense in 
which the seed is annihilated in the grown plant, 
the ovum in the animal, or any germ or embryonic 
form in its complete development. As the possible 
development of man is infinite, he is in the same 
way annihilated as man by growing to be coexten- 
sive with the universe, which is the natural course 
of things according to the Eastern view, — the nor- 
mal process of growth, which may be hastened 
intentionally if desirable. ,, 

Note 4, page 10. 
Letters of a Chinese Official, 1902. 

Note 5, page 11. 

Nowhere is this philosophy of life so graphically 
described as in the Wisdom of Solomon, chapter ii. : 

" Our life is short and tedious, and in the death 
of a man there is no remedy : neither was there any 
man known to have returned from the grave. For 
we are born at all adventure : and we shall be here- 
after as though we had never been : for the breath 
in our nostrils is as smoke, and a little spark in the 
moving of our heart : which being extinguished, 
our body shall be turned into ashes, and our spirit 



Notes 4q 

shall vanish as the soft air. And our name shall be 
forgotten in time, and no man shall have our works 
in remembrance, and our life shall pass away as the 
trace of a cloud, and shall be dispersed as a mist, 
that is driven away with the beams of the sun, and 
overcome with the heat thereof. For our time is a 
very shadow that passeth away ; and after our end 
there is no returning : for it is fast sealed, so that 
no man cometh again. Come on therefore, let us 
enjoy the good things that are present : and let us 
speedily use the creatures like as in youth. Let us 
fill ourselves with costly wine and ointments : and 
let no flower of the spring pass by us : let us crown 
ourselves with rosebuds, before they be withered : 
let none of us go without his part of our volup- 
tuousness : let us leave tokens of our joyfulness 
in every place : for this is our portion, and our lot 
is this." 

Note 6, page 13. 

" The soul's dark cottage, batter'd and decay'd, 
Lets in new light through chinks that Time hath 
made : 

Stronger by weakness, wiser men become 
As they draw near to their eternal home. 
Leaving the old, both worlds at once they view 
That stand upon the threshold of the new." 

Old Age, Edmund Waller. 



50 Notes 

Note 7, page 13. 
Literary Friends and Acquaintance, 1902. 



Note 8, page 13. 
Literary Friends and Acquaintance^ 1902. 

Note 9, page 16. 

Interstate Commerce Commission, Accident Bul- 
letin, No. 8. 

Note 10, page 17. 

Statistics collected by the Journal of the Ameri- 
can Medical Association, January 30, 1904. 

Note ii, page 18. 

" By brothers' blows, by brothers' blood, 
Our souls are gashed and stained. 
Alas ! What horror have we fled ? 
What crimes not wrought ? What hath the dread 
Of heaven our youth restrained ? n 

(Horace, Carmina, i. 35, Theodore Martin's Trans- 
lation.) 

Note 12, page 19. 

" Dr. Howe's hand moved slowly back to the big 
pocket in one of his black coat-tails, and brought 
out a small, shabby prayer-book. 

" 6 You will let me read the prayers for the sick,' 



Notes 5/ 

he continued gently, and without waiting for a re- 
ply began to say with more feeling than Dr. Howe 
often put into the reading of the service, — 

" ' " Dearly beloved, know this, that Almighty 
God is the Lord of life and death, and of all things 
to them pertaining ; as " ' — 

" 1 Archibald,' said Mr. Denner faintly, 6 you 
will excuse me, but this is not — not necessary, as 
it were.' 

" Dr. Howe looked at him blankly, the prayer- 
book closing in his hand. 

" ' I mean,' Mr. Denner added, ' if you will allow 
me to say so, the time for — for speaking thus has 
passed. It is now, with me, Archibald.' 

"There was a wistful look in his eyes as he 
spoke. 

u 1 1 know,' answered Dr. Howe tenderly, think- 
ing that the Visitation of the Sick must wait, i but 
God enters into now ; the Eternal is our refuge, a 
very present help in time of trouble.' 

"'Ah — yes,' said the sick man; 'but I should 
like to approach this from our usual — point of view, 
if you will be so good. I have every respect for 
your office, but would it not be easier for us to 
speak of — of this as we have been in the habit of 
speaking on all subjects, quite — in our ordinary 
way, as it were ? You will pardon me, Archibald, 
if I say anything else seems — ah — unreal ? ' " 



52 Notes 

Note 13, page 26. 

This it was which worried Henry More, the 
Platonist, whose treatise on the " Immortality of the 
Soul" is full of the wonders of the psychical research 
of that day. " For if we do but observe the great 
difference of our intellectual operations in infancy 
and dotage, from what they are when we are in the 
prime of our years ; and how that our wit grows up 
by degrees, flourishes for a time, and at last decays, 
keeping the same pace with the changes that age 
and years bring into our body, which observes the 
same laws that flowers and plants do ; what can we 
suspect, but that the soul of man, which is so mag- 
nificently spoken of amongst the learned, is nothing 
else but a temperature of body, and that it grows 
and spreads with it, both in bigness and virtues, and 
withers and dies as the body does, or at least that 
it does wholly depend on the body in its operations, 
and that therefore there is no sense nor perception 
of anything after death ? " (Works, 4th ed., 171 3, 
p. 225.) 

Note 14, page 30. 

Human Personality, London, 1903. 

Note i 5, page 32. 

Noll, quoted by Beard, Review of Neurology and 
Psychiatry, January, 1904. 



Notes 53 

Note 16, page 34. 

Saint Teresa, 151 5-1 582. In a paragraph before 
A Hymn to the Name and Honour of the Admir- 
able Saint Teresa, Richard Crashaw thus describes 
her : " A woman, for angelical height of specula- 
tion, for masculine courage of performance, more 
than a woman, who yet a child outran maturity, and 
durst plot a martyrdom." In another poem he thus 
apostrophizes her : — 

" O thou undaunted daughter of desires ! 
By all thy dower of lights and fires.; 
By all the eagle in thee, all the dove ; 
By all thy lives and deaths of love ; 
By thy large draughts of intellectual day ; 
And by thy thirsts of love more large than they ; 
By all thy brim-fill'd bowls of fierce desire ; 
By thy last morning's draught of liquid fire 
By the full kingdom of that final kiss 
That seized thy parting soul, and seal 'd thee his ; 
By all the Heavens thou hast in him 
(Fair sister of the seraphim) ; 
By all of him we have in thee ; 
Leave nothing of myself in me. 
Let me so read thy life, that I 
Unto all life of mine may die." 

An excellent paper upon her life and work, by 
Annie Fields, appeared in the Atlantic Monthly for 



54 Notes 

March, 1903. In an article, " L'Hysterie de Sainte 
Therese," in the Archives de Neurologie, 1902, Dr. 
Rouby gives an analysis of her life and writings 
from the standpoint of a modern scientific alienist. 

Note 17, page 36. 

u The men commonly held in popular estimation 
are greatest at a distance ; they become small as 
they are approached ; but the attraction exerted by 
unconscious holiness is of an urgent and irresist- 
ible nature ; it persuades the weak, the timid, the 
wavering, and the inquiring ; it draws forth the af- 
fection and loyalty of all who are in a measure 
like-minded ; and over the thoughtless or perverse 
multitude it exercises a sovereign compulsory 
sway, bidding them fear and keep silence, on the 
ground of its own right divine to rule them, — its 
hereditary claim on their obedience, though they 
understand not the principles or counsels of that 
spirit, which is born, not of blood, nor of the will of 
the flesh, nor of the will of man, but of God." 



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